Denna studie undersöker trumslagaren Aaron Spears (1976–2023) trumfill utifrån placering, utformning och mikrorytmisk tajming på Ariana Grandes livealbum K bye for now (swt live) (2019). Placeringen av trumfillen på liveinspelningarna jämfördes med motsvarande studioversioner av respektive låt. Resultatet visar att liveinspelningarna innehåller fler trumfill än studioinspelningarna, medan placeringen av trumfill vid övergångar mellan olika delar i arrangemangen bibehålls. Materialet analyserades genom en kombination av lyssnande och digitala hjälpmedel där främst datorprogrammen Logic Pro och FL Studio användes. Utifrån analysen identifieras fem tekniker för trumfill på mikrorytmnivå: 1) försenad backbeat, 2) skiftande swingförhållanden, 3) ambivalenta slag, 4) flams och 5) rytmisk exakthet. Resultaten korrelerar med tidigare forskning om mikrorytmiska tekniker i trumkomp och visar hur dessa tekniker används vid trumfill och hur backingtrack integreras utifrån ett mikrorytmiskt perspektiv.

Made available in DSpace on 2014-07-29T16:25:15Z (GMT). No. of bitstreams: 1 Elza oliveira.pdf: 753681 bytes, checksum: b12ca4a1fefab138edf7c4c7c94c0724 (MD5) Previous issue date: 2010-03-31 / This research aims to promote reflection on the distortion of the gospel music of the Pentecostal movement in Goiania. For this purpose, will discuss the interaction between music and Radio Paz FM 89.5, considering the impact of globalization and, more specifically, the cultural industry in the expansion of the musical style known today as gospel. This study also examines the integration and the similarity of the Gospel song with the music called pop, that is developed out of religious grounds, pointing out similarities in the instrumentation, arrangements, musical, performances, radio broadcasting, television and public reception. The systematization of the research occurs in three chapters, each one makes a specific approach, based on the methods of critical by Imbert: historic and sociologist as well as the considerations of Guy Debord, in relation to the show. The observation with regard to Radio Paz FM 89.5 lasted twenty months. The theoretical framework was constructed from the results of responses obtained in interviews. The first chapter is focused on the historical field, addressing the development of religious music in the Old and New Testament Bible, the establishment of the Church in the Middle Ages and the religious reforms according to Grout Palisca, Collins Price and Stamps. The second chapter explores the Gospel, from its origins to the present time based on the reflections of Friendland, Baggio, Muggiati and Calado. The first part of the third chapter discusses the musicality of religion in Brazil and in Goiás , more specifically the history of Pentecostalism and the musical development of this segment supported by the authors of the social sphere: Mariano, Freston and Weber. Achieving the goals of this research, the second part presents Radio Paz FM 89.5, relating to the current context, called postmodern, based on various researchers - Featherstone, Lyotard, Harvey and others - within the globalization process, including the issue of globalization, the spectacle and consumption. Conclude that Gospel music is the great current phenomenon. You can ensure that this research represents only the beginning of the study of this phenomenon that tends to arouse more and more the interest of religious communities, evangelical or not. / A presente pesquisa objetiva promover uma reflexão sobre a descaracterização da música evangélica do movimento pentecostal em Goiânia. Para tanto, será discutido o processo de interação entre a música e a Rádio Paz FM 89,5, considerando o impacto da Globalização e, mais especificamente, a Indústria Cultural na expansão do estilo musical conhecido atualmente como gospel. Esse estudo analisa ainda a integração e a similaridade da canção gospel com a música denominada pop, esta que é desenvolvida fora dos recintos religiosos, apontando semelhanças quanto à instrumentação, arranjos musicais, performances, difusão radiofônica, televisiva e recepção pública. A sistematização da pesquisa ocorre em três capítulos, sendo que cada um perfaz uma abordagem específica, com base nos métodos de crítica de Imbert: histórico e sociológico e também nas considerações de Guy Debord, no que se refere ao espetáculo. A observação no que diz respeito à Rádio Paz FM 89,5 teve a duração de vinte meses. A fundamentação teórica foi construída a partir dos resultados das respostas obtidas nas entrevistas. O primeiro capítulo está voltado ao campo histórico, abordando o desenvolvimento da música religiosa no Antigo e Novo Testamento bíblico, o estabelecimento da Igreja na Idade Média e as reformas religiosas conforme Grout Palisca, Collins Price e Stamps. O segundo capítulo explora o Gospel, desde a sua origem até a contemporaneidade, com base nas reflexões de Friendlander, Baggio, Muggiati e Calado. A primeira parte do terceiro capítulo aborda a musicalidade religiosa no Brasil e em Goiás, mais especificamente a trajetória do pentecostalismo e o desenvolvimento musical deste segmento apoiados nos autores da esfera social: Mariano, Freston e Weber. Atingindo os objetivos desta pesquisa, a segunda parte apresenta a Rádio Paz FM 89,5, relacionando-a ao contexto atual, denominado pós-moderno, baseado em vários pesquisadores - Featherstone, Lyotard, Harvey e outros - dentro do processo de globalização, abrangendo a questão da globalização, o espetáculo e consumo. Conclui-se que a música gospel é o grande fenômeno atual. Pode-se assegurar que essa pesquisa representa apenas o início do estudo desse fenômeno que tende a despertar cada vez mais o interesse das comunidades religiosas, evangélicas ou não.

Made available in DSpace on 2016-12-08T17:00:01Z (GMT). No. of bitstreams: 1 eduardo.pdf: 100725 bytes, checksum: 6776cf59e1d236b7d32a925b758b0afb (MD5) Previous issue date: 2010-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In this dissertation, entitled The high tide will get you: Media, marketing and show faith in Bola de Neve Church, I try to identify how the neo-pentecostal church Bola de Neve mediates itself and puts itself in a context of spectacle and commodification, tipical of the present time s society, aiming to understand the main ways in which it conveys the goods it produces and the speeches which appropriates, and as both are associated. The dissertation was forged through three chapters: first, by identifying a broader context, relating the neo-pentecostal churches to mass culture and a spectacular society, emphasizing the Bola de Neve Church. Then try to observe some of the strategies of marketing of the institution, and in the final chapter, some of his speeches, emphasizing the issue of sexuality and the body of the faithful and analysis of a specific gospel song / Nesta dissertação, intitulada A grande onda vai te pegar: Mídia, mercado e espetáculo da fé na Bola de Neve Church, procuro identificar como a igreja neopentecostal Bola de Neve se midiatiza e se insere num contexto de espetacularização e mercadorização próprios da sociedade do tempo presente, tendo como objetivo principal perceber as maneiras como ela veicula as mercadorias que produz e os discursos os quais se apropria, e como ambos se associam. A dissertação se forjou através de três capítulos: no primeiro, trabalho identificando um contexto mais abrangente, relacionando as igrejas neopentecostais a uma cultura de massa e a uma sociedade espetacular, dando ênfase à Bola de Neve Church. Em seguida, procuro observar algumas das estratégias de marketing da instituição, e no capítulo final, alguns de seus discursos, dando ênfase à questão do corpo e da sexualidade do fiel e à análise de uma canção gospel específica

This investigation of the Infancy Gospel of Thomas focuses on the question why the author of this infancy gospel narrated the mighty deeds – either received as blessings or as curses – as though the child Jesus were an adult. A possibility is that the author could have been inspired by tales from antiquity in which the heroic deeds of gods, emperors and philosophers were projected to their infancy. The study purports that the answer to this question is rather to be found in the combination of myth interpretation and societal expectations with regard to children in a Hellenistic-Semitic context. The purpose of this study is to investigate the history of the Greek manuscripts and the translation history of the Infancy Gospel of Thomas as a second century infancy gospel, secondly to identify as the most authentic text the eleventh century version thereof in Codex Sinaiticus (Gr 453) and to translate it into Afrikaans. The study demonstrates that the most likely context within which this Greek manuscript of the Infancy Gospel of Thomas was communicated most significantly was Ebionite early Christianity. By identifying and examining quotations from and allusions to the Infancy Gospel of Thomas in works by the church fathers and by comparing the Greek expressions and phrases in the Greek manuscript in Codex Sinaiticus (Gr 453) with those of versions in other Greek manuscripts and early translations, a Gnostic tradition in the message can by ruled out, while Ebionite traditions can be confirmed. The child Jesus is depicted as interacting positively with his biological family which signifies salvation for other Israelites. Such salvation manifests in the identification and recognition of the child’s divinity by the Israelite teachers. The study argues that the Greek version of the Infancy Gospel of Thomas in Codex Sinaiticus (Gr 453) represents the genre of a discursive-biographical gospel type and as a result, the narrative and argumentative structure of this infancy gospel is of great importance. So too is the phenomenon that the narrative argument of the Infancy Gospel of Thomas is cast in the form of the ancient god-child myth. In this myth the child acts as if he were an adult. This adult-like behaviour of the child Jesus is not interpreted in an allegorically way. Rather, as myth, the message is interpreted in a tautegoric manner and explained in a social scientific way. / Thesis (DLitt (Greek))--University of Pretoria, 2006. / Ancient Languages / unrestricted

The author of the Fourth Gospel delivers the true divine identity and significance of Jesus throughout the entire narrative. He aims at guiding his readers through the narrative of the Gospel with the purpose that they will “see” (meet) Jesus, confess him as Christ, and receive eternal life. John actually planned that the text of the Gospel should actively change people. Furthermore, the Gospel of John has wide spectrum of the reader. This means that John opens his message to the all the generations who are no longer in a position to see Jesus physically. Nobody reading this text should or could stay the same, since he or she will be confronted with the protagonist of the text, namely Jesus. By accepting this message, that person will receive life; by rejecting the message, a person will perish. This truth is rehearsed over and again in the narrative for every reader to see. The text of the Gospel thus becomes the “presence of Jesus” among the readers. This functional purpose of the Gospel accounts for the first farewell discourse in John 13:31-14:31. In response to previous scholarship that understands the Johannine farewell discourses solely as a testament, the present study convinces that the discourses interface with classical literature, specifically the following literary styles: Greek tragedy, consolation literature, and the literary symposium tradition. The multiplicity of the generic associations of the discourses sheds new light on the nature of Jesus’ departure as well as his continuing presence in spite of that departure. No longer designed to evoke only the themes of departure and absence, the testament of Jesus in John emphasises instead Jesus’ abiding presence. While the material from Greek tragedy will only further emphasise the theme of departure, the material from classical consolation literature and the literary symposium tradition will accentuate the theme of continuing presence. John has thereby transcended the usual expectations of the testament. Thus the physically absent Jesus becomes present through his first farewell discourse: the reader is confronted with a dynamic portrait of Jesus and this confrontation results in an acceptance of Jesus as Christ, as well as the receiving of eternal life. According to the first farewell discourse, eschatological promise, knowing and seeing the Father, glory, love, pastoral ministry, deeds, prayer, Paraclete, remembering, faith, peace and joy, and the words of Jesus all serve as the replacement of the physical Jesus. Therefore, the first farewell discourse does not indicate the separation of Jesus from his disciples but rather the permanent presence of the risen Jesus in and among them. This is their basis for perseverance, in other words, the foundation of their spreading the gospel messages to non-believers, even though they were in a difficult place. the gospel of John, John 13:31-14-31, the purpose of John’s gospel, the presence of Jesus, the recipient of the Fourth Gospel, the farewell discourse(s), Biblical hermeneutics, glory, eschatological promise, the Paraclete, mutual love, peace and joy / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

Submitted by William Justo Figueiro (williamjf) on 2015-07-08T23:20:03Z No. of bitstreams: 1 16b.pdf: 6895815 bytes, checksum: 155aa161150aec8c3be9ec36e98c8174 (MD5) / Made available in DSpace on 2015-07-08T23:20:03Z (GMT). No. of bitstreams: 1 16b.pdf: 6895815 bytes, checksum: 155aa161150aec8c3be9ec36e98c8174 (MD5) Previous issue date: 2013-06-21 / Nenhuma / O objeto desta pesquisa é a tensão entre o fenômeno mercantil, que movimenta produção e consumo de materialidades na cultura evangélica, e as suas referências religiosas. Questionamos em que sentido podemos entender a emergência de uma indústria cultural evangélica como fenômeno de midiatização da religião, e que funções distintas são exercidas por seus produtos no campo religioso. Nossa hipótese de trabalho manifesta uma tensão espiritual, fruto da inserção de um grupo religioso no mundo dos objetos. Teoricamente, mobilizamos proposições sobre a midiatização e sobre a industria cultural. Nessa situação o escopo será verificar manifestações do esvaziamento kenótico e das dialéticas de sublimação e de dessublimação na esfera da cultura religiosa. A metodologia da pesquisa empreende um esforço pela superação das visadas sobre a dominação pela técnica. O corpus reúne produtos muito diversificados, organizados em categorias que revelam ações específicas. Considerando os processos de midiatização da sociedade, percebemos a autonomização do gospel em relação ao campo religioso originário. A produção cultural evangélica aciona operações de instituições distintas; eclesiásticas, econômicas; artísticas. Contudo, é organizada pelo gospel, que centraliza todas as suas disposições. Uma delas, em especial, é bastante simples, e garante o contato de circularidade entre os atores da indústria: evangélicos criam para evangélicos. Nossa pesquisa delineia uma situação social indeterminada, fecunda para produzir inferências sobre a mudança de contextos das instituições pelos processos de midiatização da sociedade. Percebemos essa transformação pelo enfrentamento do campo religioso com o midiático, históricos concorrentes no mister de explicação geral do mundo. / The object of this research is the tension between the market phenomenon, that moves production and consumption of materialities in the evangelical culture, and its religious references. We question in what ways can we understand the emergency of an evangelical cultural industry as a phenomenon of midiatized religion, and which distinct functions are performed by its products in the religious field. Our work hypothesis manifests a spiritual tension, product of the insertion of a religious group in the world of objects. Theoretically, we mobilize propositions about midiatization and cultural industry. In this situation, the scoop will be to verify manifestations of kenotic deflation and of the sublimation and desublimation dialetics in the sphere of religious culture. The research methodology takes an effort to overcome the views about the domination by technique. The corpus gathers very diverse products, organized in categories that reveal specific actions. Considering the midiatization processes in society, we perceive the empowerment of the gospel movement in relation to its original religious field. The evangelical cultural production covers operations from distinct institutions; religious, economical, artistic. It is, nevertheless, organized by the gospel culture, that centralizes all its dispositions. One of them, in particular, is pretty simple, and guarantees the circularity contact among the actors in the industry: evangelicals create for evangelicals. Our research delineates an undetermined social situation, fruitful for making inferences over the context change of the institutions by the midiatization processes in society. We see this transformation by the coping of the religious with the mediatic field, historical competitors in the role of general world explanation.

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

Submitted by Vasti Diniz (vastijpa@hotmail.com) on 2017-12-27T13:15:13Z No. of bitstreams: 1 arquivototal.pdf: 12940529 bytes, checksum: c98132e650f071cc7ae5d92c8f5f857c (MD5) / Made available in DSpace on 2017-12-27T13:15:13Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 12940529 bytes, checksum: c98132e650f071cc7ae5d92c8f5f857c (MD5) Previous issue date: 2010-11-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation has as objective describing the acting of the Universal Church of God's Kingdom (IURD) of Recife as representant of the brazilian neopentecostalism in the postmodern society. It is described how the church stands out through the merchandising strategies contained in their theologic speech, having this as the main element of differentiation from the others religious groups. This work seeks to identify, through what was observed in the religious ceremonies and sermons preached by the ecclesiastic leadership, the main theological practices of how the religious speech relates, in this specific case, with the postmodernity, so much in the daily basis as well as in the marketing strategies used in the religious dispute. / Esta dissertação objetiva descrever a atuação em relação a Igreja Universal do Reino de Deus (IURD) no Recife como representante do neopentecostalismo brasileiro na sociedade dita pós-moderna. Descreve-se, para isso, como a igreja vem se destacando através das estratégias mercadológicas contidas no seu discurso teológico, tendo nisso seu principal elemento de diferenciação dos demais grupos religiosos. O trabalho procura identificar através do que foi observado nas cerimônias religiosas e nos sermões proferidos pela liderança eclesiástica, as principais práticas teológicas e a forma que o discurso religioso se relaciona, nesse caso específico, com a pós-modernidade, tanto no seu dia-a-dia, como também nas estratégias de mercado utilizadas na disputa religiosa.

Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"